Isaías 52
Bob Utley · You Can Understand the Bible
Isaías 52
CONTEXTUAL INSIGHTS This is a crucial text for the NT understanding of the ministry and identification of Jesus as YHWH's Suffering Servant. Note the places that it is quoted or alluded to in the NT. Isa. 52:13b ‒ possibly John 3:14; 8:28; 12:32,34 Isa. 52:15 ‒ Rom. 15:21 Isa. 53:1 ‒ Rom. 10:16; John 12:38 Isa. 53:3 ‒ Luke 18:31-33 (allusion); Mark 10:33-34 (allusion); John 1:10-11 (allusion) Isa. 53:4 ‒ Matt. 8:17; 1 Pet. 2:24 (allusion) Isa. 53:5 ‒ Rom. 4:25 (allusion); 1 Cor. 15:3 (allusion); Heb. 9:28 (allusion); 1 Pet. 2:24-25 (allusion) Isa. 53:6 ‒ 1 Pet 2:25 (allusion) Isa. 53:7-8 ‒ Matt. 26:63 (allusion); Matt. 27:12-14 (allusion); Mark 14:61 (allusion); Mark 15:5 (allusion); Luke 23:9 (allusion); John 19:9 (allusion); Acts 8:32-33 (quote); 1 Pet. 2:23 (allusion) Isa. 53:9 ‒ Matt. 27:57-60 (allusion); 1 Pet. 2:22 Isa. 53:10 ‒ John 1:29 (allusion); Mark 10:45 (allusion) Isa. 53:11 ‒ John 10:14-18 (allusion); Rom. 5:18,19 (allusion); 1 Pet. 2:24 (allusion) Isa. 53:12 ‒ Luke 22:37; Acts 2:32-3:15 (allusion to resurrection); 2 Cor. 5:21 (allusion); Phil. 2:6,7 (allusion) I am surprised that this very clear text on substitutionary atonement is not directly quoted more in the NT. My biases as a Christian evangelical are clearly seen in my understanding of this context. For me the OT must be interpreted in light of its own day (i.e. authorial intent), but also by the use of all Scripture (2 Tim. 3:16), we must read the OT through the revelation of Jesus (i.e. the ultimate revelation of God, cf. Matt. 5:17-48) and the Apostles. I think a helpful way to approach this powerful, and in a sense unique, OT song/poem would be to identify the strophes identify the speaker(s) outline the message (central truth of literary unit)
Isaías 52
CONTEXTUAL INSIGHTS The literary context of Isaiah 51 runs through Isa. 52:12. Notice the different people (and personifications) to whom the IMPERATIVES are addressed (Isa. 52:4-52:12). O My people. . .O My nation (Isa. 51:4-8) pay attention ‒ Hiphil (BDB 904, KB 1151) give ear ‒ Hiphil (BDB 24, KB 27) lift your eyes ‒ Qal (BDB 669, KB 724) look ‒ Hiphil (BDB 613, KB 661) listen ‒ Qal (BDB 1033, KB 1570) O arm of the Lord (Isa. 51:9-11) awake ‒ Qal (BDB 734, KB 802) awake ‒ same as "a" put on ‒ Qal (BDB 527, KB 519) awake ‒ same as "a" O Jerusalem (Isa. 51:17-23) rouse ‒ Hithpolel or Hithpael (BDB 734, KB 802) rouse ‒ same as "a" arise ‒ Qal (BDB 872, KB 1086) O Zion, O Jerusalem (Isa. 52:1) awake ‒ Qal (BDB 734, KB 802) awake ‒ same as "a" clothe ‒ Qal (BDB 527, KB 519) clothe ‒ same as "c" O captive (Isa. 52:2) shake ‒ Hithpael (BDB 654, KB 707) rise up ‒ Qal (BDB 877, KB 1086) loose ‒ Hithpael (BDB 605, KB 647 [MT has MASCULINE but qere is FEMININE]) unspecified (Isa. 52:9-10, fits #1,3,4, or 5) break forth ‒ Qal (BDB 822, KB 953) shout joyfully ‒ Piel (BDB 943, KB 1247) unspecified (Isa. 52:11-12, fits #1,3,4, or 5) depart ‒ Qal (BDB 693, KB 747) depart ‒ same as "a" go out ‒ Qal (BDB 422, KB 425) touch nothing ‒ Qal IMPERFECT used in a JUSSIVE sense (BDB 619, KB 668) go out ‒ same as "c" purify yourselves ‒ Niphal (BDB 140, KB 162)
Isaías 52:1-2
52:1-2 "Awake. . .clothe. . .shake. . .loose" This is a series of IMPERATIVES (see Contextual Insights, B), like Isa. 51:9,17. Many compare this with the opposite condition of the city of Babylon in Isa. 47:1ff. Notice the conditional element involved in these IMPERATIVES. The returnees must act to receive YHWH's deliverance. 52:1e "For the uncircumcised and the unclean Will no longer come into you" In context this cannot refer to the exclusion of the Gentiles from redemption, but that no heathen nation would again invade the Promised Land. This may be the source of John's imagery in Rev. 21:27, as well as Peter's in 1 Pet. 1:4. See full note at 51:22 related to conditional covenants. SPECIAL TOPIC: COVENANT 52:2 NASB, NRSV, NJB, REB, NET "captive" NKJV, LXX, Peshitta "sit down" Vulgate, TEV, JPSOA "sit [on your throne]" The MT has "sit" (BDB 442, KB 444, Qal IMPERATIVE, שבי, but later in the verse שביה (BDB 985), is translated "captive." The UBS Text Project, p. 140, gives "sit" a B rating (some doubt). Israel is to rise up and sit on her throne or in a place of prominence. ▣ "Loose" This is a place where the MT has a MASCULINE PLURAL form of the Hithpael IMPERATIVE (i.e. "they were opening," BDB 834 I, KB 986, ), but the Masoretic scholars suggested (qere) a FEMININE SINGULAR form (i.e. "loose yourselves," NASB). They both would refer to a personified Jerusalem. The UBS Text Project, p. 140, gives the MT a C rating.
Isaías 52:3-6
52:3 "redeemed without money" This verse must be seen in light of Isa. 45:13. Cyrus II will let all the captive exiles return freely. Cyrus II reversed the relocation policy of both the Assyrians and Babylonians. He allowed all conquered peoples to return home and rebuild their national temples. This was his way of restoring order to his empire and also he was superstitious and wanted all the returning people groups to pray to their gods for him and his successors. SPECIAL TOPIC: RANSOM/REDEEM 52:4-5 Verse 5 is referring to Neo-Babylonian exile though Neo-Babylon is not mentioned by name. These verses are looking at past oppression (i.e. Egypt and Assyria). Theologically Israel and Judah were exiled because of their sin against YHWH (cf. Isa. 43:22-24; 50:1). 52:4 "Egypt. . .Assyrian" These were two of the covenant people's previous enemies before that of Neo-Babylon (cf. Isa. 10:5ff). 52:5 There are several ways to view the Hebrew text related to the rulers ("those who rule," BDB 605, KB 647, Qal PARTICIPLE) the leaders of Jerusalem who "howl" or "wail" (BDB 410, KB 413, Hiphil IMPERFECT) over the fall of Jerusalem the leaders of Neo-Babylon who "mock" (BDB 237 II, cf. Isa. 44:25) as Jerusalem falls ▣ "My name is continually blasphemed" This VERB (BDB 610, KB 658) is a rare Hithpolel form (i.e. "be scorned"). God's name was linked to Israel's condition. God will act, not because of Israel's goodness but because of His name (cf. Isa. 48:11; Ezek. 20:9,14,22,44; 36:19-20,22-23; Dan. 9:17-19; Rom. 2:24). 52:6 By YHWH's deliverance His people will know that He has reestablished the covenant. His name will have meaning again! SPECIAL TOPIC: "THE NAME" OF YHWH ▣ "in that day" See SPECIAL TOPIC: THAT DAY ▣ NASB, NJB, REB "Here I am" "Behold, it it I" "Here am I" "Am now at hand" "I am here" "It is I" This phrase is usually a faith response from a human being who has been addressed by God (i.e. Gen. 22:1,11; Exod. 3:4; Isa. 6:8). It would denote availability to do God's will. It is only in Isaiah that it is used of God and denotes His presence, power, and ability to do what He promised (cf. Isa. 58:9; 65:1).
Isaías 52:7-10
52:7-9 These verses are using the imagery of a governmental messenger bringing good news (cf. Isa. 52:7) the watchman (cf. Isa. 52:8) at the gate announcing it to the whole city The city is Zion; the good news is that YHWH reigns again as King over His restored people (i.e. in His temple). 52:7 The Hebrew VERB "bring good news" (BDB 142, KB 163, Piel PARTICIPLE, twice, cf. Isa. 40:9; 41:27; 61:1-9) is alluded to in Rom. 10:15 for the "good news" of the gospel of Jesus Christ. substitutionary atonement (cf. Isa. 52:13-53:12) presence of Immanuel (cf. Isa. 7:14) no distinction between Jew and Greek (see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN) SPECIAL TOPIC: THE GOSPEL ▣ Notice the parallelism between the announced good news. peace (BDB 1022) happiness/good (BDB 373 I) salvation (BDB 447) SPECIAL TOPIC: PEACE (OT, shalom) SPECIAL TOPIC: SALVATION (OT) ▣ "Your God reigns" This (BDB 573, KB 590, Qal PERFECT) is the fulfillment of Isa. 24:23. It may reflect a well known Israeli liturgy (cf. Ps. 93:1; 96:10; 97:1; 99:1). 52:8 NASB, TEV, NJB "they will see with their own eyes" NKJV, Peshitta "they shall see eye to eye" "in plain sight they see" "every eye shall behold" "they will see with their very own eyes" "eyes shall look at eyes" The MT has "eye to eye." Leupold, in his commentary on Isaiah, makes a good point. "The phrase 'eye to eye' has an utterly different meaning in English than in Hebrew. In English it means something like agreeing completely in one's approach and outlook with another. In Hebrew the meaning is 'close at hand,' something like being so near that you can see the whites of the eye of the person approaching" (p. 219). ▣ "When the Lord restores Zion" See Daniel 9:24-27. 52:10 Israel was established by YHWH to be a kingdom of priests to the world (cf. Gen. 12:3; Exod. 19:4-6). However, her covenant unfaithfulness required God's judgment, therefore, the world never saw God's true character. By God delivering Israel from captivity, first Egypt, then Assyria, and now Neo-Babylon, all the peoples of the earth will see God's power, love, and blessing. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "has bared His holy arm" The VERB (BDB 362, KB 359, Qal PERFECT) is anthropomorphic imagery for YHWH getting ready for action/deliverance (cf. Ezek. 4:7). Often the phrase "with an outstretched arm" denotes the same imagery of Divine actions (cf. Exod. 6:6; Deut. 4:34; 5:15; 26:8). ▣ "In the sight of all the nations" This is parallel to the next phrase, "all the ends of the earth may see." This is also parallel to "all flesh will see it" (Isa. 40:5; also note Joel 2:28 for another universal image). Isaiah saw clearly YHWH's care and concern for the salvation and inclusion of the Gentiles (cf. Isa. 2:2-4; 12:4-5; 25:6-9; 42:6-12; 45:22-23; 49:4-5; 51:4-5; 60:1-3; 66:23). Oh, what "good news" (cf. Eph. 2:11-3:13)! SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD
Isaías 52:11-12
52:11-12 These verses are using God's directions to the priests (cf. Isa. 52:11d; Lev. 22:2) as a way to assure all covenant people that God is with them and for them (cf. Isa. 52:12). It is a veiled warning to leave the idolatry of Mesopotamia behind and return to Canaan (i.e. Niphal stem, "purify yourselves," cf. Isa. 1:16-17)! The returnees will take the vessels from YHWH's temple with them (cf. Ezra 1:5-11; 5:14; 6:8; also note 2 Chr. 4 where they are described). They left Neo-Babylon as they had Egypt (cf. Exod. 11:2; 12:35-36) by taking the spoils of the land with them (i.e. imagery of the defeat of the nation and its gods).
Isaías 52:13-15
52:13 "My servant" See SPECIAL TOPIC: MY SERVANT ▣ "will prosper" This VERB (BDB 968, KB 1328, Hiphil VERB) has two connotations. to consider, to give attention to, to ponder ‒ Isa. 41:20; 44:18; Deut. 32:29; Ps. 64:9 to prosper, "to have success" ‒ 1 Sam. 18:15; Isa. 52:13; Jer. 20:11; 23:5 The question is which of these best parallel the series of VERBS "high," "lifted," and "greatly exalted." Will the Servant be listened to lifted up Both fit the context of Isaiah 44-55. ▣ "He will be high and lifted up and greatly exalted" The threefold affirmation of these VERBS with similar meaning intensifies the idea. will be high ‒ BDB 926, KB 1202, Qal IMPERFECT, cf. Isa. 6:1; 57:15 will be lifted up *#8210; BDB 669, KB 724, Niphal PERFECT (with waw), cf. Isa. 6:1; 33:10; 57:15 will be greatly exalted ‒ BDB 146, KB 170, Qal PERFECT (with waw), cf. Isa. 5:16 It is interesting that Moises Silva, Biblical Words and Their Meaning, p. 93, suggests that this is an allusion to John 3:14; 8:28; 12:32,34, where "lifted up" refers to Jesus' crucifixion. SPECIAL TOPIC: LIFTED UP 52:14 NASB, NKJV, LXX "were astonished at you" "were astonished at him" "were aghast at him" JPSOA, REB "were appalled at him" "amazed at him" "were horrified by the sight of you" The MT has "on you," עליך (also LXX), but "on him," עליו is read by the Targums and some Syriac versions. The UBS Text Project, p. 142, gives "on you" a B rating. There is a fluidity between the corporate focus ("you") and the individual ("him") in the Servant Songs. The individual ideal Israelite paid the price for corporate Israel (cf. Isa. 53:8) and corporate humanity (i.e. Gen. 3:15; see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN)! ▣ "My people" This is not in the Masoretic Hebrew text. Notice the NASB has it in italics. The Servant is not identified with corporate Israel but an individual, ideal Israelite (LXX and vv. 4-6). ▣ "His appearance was marred more than any man, And His form more than the sons of men" The term "marred" (BDB 1008, KB 644) is found only here. BDB has "disfigurement of face" KB has "ugly in form" from an Arabic root The same root consonants are used in Lev. 22:25 for "corruption" are used in Ezek. 9:1 for "destruction" Jesus was beaten very badly, almost unrecognizable, first by the Sanhedrin and then by the Roman soldiers. The rabbis used this verse to say that the Messiah will have leprosy. 52:15 NASB, NKJV, NET, NIV "He will sprinkle" NRSV, JPSOA "He will startle" "will be astonished" "will marvel at him" "wonder at him" "he will purify" Targum of Jonathan "he will scatter" The MT (NASB) has a sacrificial term, "sprinkle" (BDB 633 I, KB 683, Hiphil IMPERFECT, i.e. Exod. 29:21: Lev. 4:6,17; 5:8; 6:27; 8:11,30; 14:7 and more). The same root can also refer to sacrificial "spattered" (i.e. Lev. 6:27; 1 Kgs. 9:33). Some modern translations have "startle" (BDB 633 II, "cause to leap"), which comes from an Arabic root. This follows the LXX and the Vulgate. The UBS Text Project, p. 142, gives the MT a "B" rating (some doubt). The question is "What do the kings hear and see?" a marred man (Isa. 52:14; 53:2,3) a high, lifted up, and greatly exalted man (Isa. 52:13) Does the VERB of Isa. 53:15a mean: "startle" with joy "startle" with shock "sprinkled" or "spattered" as a sacrifice offered by a priest (i.e. Jesus the High Priest of the book of Hebrews, cf. Isa. 53:4-5,10)